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in factions do many times, when the faction subdivideth, prove principals; but many times also they prove ciphers and cashiered; for many a man's strength is in opposition; and when that faileth he groweth out of use. It is commonly seen that men once placed take in with the contrary faction to that by which they enter: thinking belike that they have the first sure, and now are ready for a new purchase. The traitor in faction lightly goeth away with it; for when matters have stuck long in balancing, the winning of some one man casteth them, and he getteth all the thanks. The even carriage between two factions proceedeth not always of moderation, but of a trueness to a man's self, with end to make use of both. Certainly in Italy they hold it a little suspect in popes, when they have often in their mouth Padre commune [common father]: and take it to be a sign of one that meaneth to refer all to the greatness of his own house. Kings had need beware how they side themselves, and make themselves as of a faction or party; for leagues within the state are ever pernicious to monarchies: for they raise an obligation paramount to obligation of sovereignty, and make the king tanquam unus ex nobis [like one of ourselves]; as was to be seen in the League of France.3 When factions are carried too high and too violently, it is a sign of weakness in princes; and much to the prejudice both of their authority, and business. The motions of factions under kings ought to be like the motions (as the astronomers speak) of the inferior orbs, which may have their proper motions, but yet still are quietly carried by the higher motion of primum mobile.

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LII

OF CEREMONIES AND RESPECTS

HE that is only real had need have exceeding great parts of virtue; as the stone had need to be rich that is set without foil.1 But if a man mark it well, it is in praise and commendation of men as it is in gettings and gains: for the proverb is true, That light gains make heavy purses; for light gains come thick, whereas great come but now and then. So it is true that small måtters 2 win great commendation, because they are continually in use and in note: whereas the occasion of any great virtue cometh but on festivals. Therefore it doth much add to a man's reputation, and is (as Queen Isabella said 3) like perpetual letters commendatory, to have good forms. To attain them it almost sufficeth not to despise them; for so shall a man observe them in others; and let him trust himself with the rest. For if he labor too much to express them, he shall lose their grace; which is to be natural and unaffected. Some men's behavior is like a verse, wherein every syllable is measured; how can a man comprehend great matters, that breaketh his mind too much to small observations? Not to use ceremonies at all is to teach others not to use them again; and so diminisheth respect to himself; especially they be not to be omitted to strangers and formal natures; but the dwelling upon them, and exalting them above the moon, is not only tedious but doth diminish the faith and credit of him that speaks. And certainly there is a kind of conveying of effectual and imprinting passages amongst compliments, which is of singular use, if a man can hit upon it. Amongst a man's peers

a man shall be sure of familiarity; and therefore it is good a little to keep state. Amongst a man's inferiors one shall be sure of reverence; and therefore it is good a little to be familiar. He that is too much in anything, so that he giveth another occasion of satiety, maketh himself cheap. To apply one's self to others is good; so it be with demonstration that a man doth it upon regard, and not upon facility. It is a good precept generally in seconding another, yet to add somewhat of one's own: as if you will grant his opinion, let it be with some distinction; if you will follow his motion, let it be with condition; if you allow his counsel, let it be with alleging further reason. Men had need beware how they be too perfect in compliments; for be they never so sufficient otherwise, their enviers will be sure to give them that attribute, to the disadvantage of their greater virtues. It is loss also in business to be too full of respects, or to be curious in observing times and opportunities. Solomon saith, He that considereth the wind shall not sow, and he that looketh to the clouds shall not reap. A wise man will make more opportunities than he finds. Men's behavior should be like their apparel, not too strait or point device, but free for exercise or motion.

7

LIII

OF PRAISE

PRAISE is the reflection of virtue; but it is as the glass or body which giveth the reflection. If it be from the common people, it is commonly false and naught; and rather followeth vain persons than virtuous. For the common people understand not many excellent virtues. The lowest virtues draw praise from

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them; the middle virtues work in them astonishment or admiration; but of the highest virtues they have no sense of perceiving at all. But shows, and species 1 virtutibus similes [qualities resembling virtues], serve best with them. Certainly fame is like a river,2 that beareth up things light and swoln, and drowns things weighty and solid. But if persons of quality and judgment concur, then it is (as the Scripture saith 1) nomen bonum instar unguenti fragrantis [a good name like unto a sweet ointment]. It filleth all round about, and will not easily away. For the odors of ointments are more durable than those of flowers. There be so many false points 5 of praise, that a man may justly hold it a suspect. Some praises proceed merely of flattery; and if he be an ordinary flatterer, he will have certain common attributes, which may serve every man; if he be a cunning flatterer, he will follow the arch-flatterer, which is a man's self; and wherein a man thinketh best of himself, therein the flatterer will uphold him most: but if he be an impudent flatterer, look wherein a man is conscious to himself that he is most defective, and is most out of countenance in himself, that will the flatterer entitle him to perforce, spreta conscientia [in disdain of conscience]. Some praises come of good wishes and respects, which is a form due in civility to kings and great persons, laudando præcipere [to teach in praising], when by telling men what they are, they represent to them what they should be. Some men are praised maliciously to their hurt, thereby to stir envy and jealousy towards them; pessimum genus inimicorum laudantium [the worst kind of enemies are they that praise]; insomuch as it was a proverb amongst the Grecians, that he that was praised to his hurt should have a push rise upon his nose; as we say, that a blister 9

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will rise upon one's tongue that tells a lie. Certainly moderate praise, used with opportunity, and not vulgar, is that which doth the good. Solomon saith,10 He that praiseth his friend aloud, rising early, it shall be to him no better than a curse. Too much magnifying of man or matter doth irritate contradiction, and procure envy and scorn. To praise a man's self cannot be decent, except it be in rare cases; but to praise a man's office or profession, he may do it with good grace, and with a kind of magnanimity. The cardinals of Rome, which are theologues, and friars, and Schoolmen, have a phrase of notable contempt and scorn towards civil business: for they call all temporal business of wars, embassages, judicature, and other employments, sbirrerie," which is under-sheriffries; as if they were but matters for under-sheriffs and catchpoles: 12 though many times those under-sheriffries do more good than their high speculations. St. Paul, when he boasts of himself, he doth oft interlace, I speak 13 like a fool; but speaking of his calling, he saith, magnificabo 1 apostolatum meum [I will magnify my mission].

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LIV

OF VAIN-GLORY

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It was prettily devised of Esop, The fly sat1 upon the axle-tree of the chariot wheel, and said, What a dust do I raise! So are there some vain persons, that whatsoever goeth alone or moveth upon greater means, if they have never so little hand in it, they think it is they that carry it. They that are glorious must needs be factious; for all bravery stands upon comparisons. They must needs be violent, to make good their own